Carlo Suarès : La fin du grand mythe VII
(Extrait de Carnet No 7. Juillet 1931)

 
The end of the great myth VII

Indetermination or specialization?

The metaphysical comedy reduced to a single theme, the universal, which questions itself to deny its interrogation, has just revealed to us thanks to the retarded obstinacy of the character "the Eternal", the fundamental theme which gives birth to both the Lord , to God, to Satan, to all the characters, to the director, to the extras, to the props.

If indeed the initial seed is the man himself, and if his fulfillment consists in the fact that it is realized without specializing (while all the reigns that preceded this realization are only untimely specializations from the original trunk ) the two solutions that God and the Eternal represent , the virtual solution of the human equation, and its real solution, exist in the unconscious in two forms at once antagonistic and complementary: the will to leave indeterminacy, and the will not to enter the specialization. The essential nature of man (his origin and his end) is to determine himself without specializing, so that his struggle consists in breaking at each of his stages the definition of himself that dictated his victory over the indeterminacy, because this definition would make it abort. Hence all the revolts and revolutions that arise as soon as the external form of a definition of men (social categories, etc.) tends to break indeterminacy in favor of specialization that at all costs it is essential to avoid .

We already see how this mythical fight can be played by different characters. In particular, the character "Female" plays with realism the role of specialization, as can be observed in the female republics of termites, ants and bees, where before their birth individuals are mutilated and modeled in such a way as to create types that are perfectly specialized and organically adapted to their social functions, so that they become true collective entities, thanks to the destruction of all that the individual can have of original. The individual is no more than a cog in a huge collective machine. A similar specialization to which the systems of education and work which nourish the Myth would tend to tend, is essentially, irreducibly antihuman, so nothing in the world will ever happily guarantee its triumph, by definition.

The state of total determination and total non-specialization is what at the very beginning of our exposition we have called the state of total presence and total absence. Non-specialization does not mean indeterminacy. Here is precisely the question: the antinomy is perfectly reducible. We will come back later. For the moment we want to highlight the will of "retardation" of the Lord , who, without destroying the idea of an organic evolution through the ages puts it back in its place, but within a reality eternal and absolute metaphysics, stripping it of all that is puerile the idea of an "evolution" that "evolves" without containing its end in its beginning (each end in each beginning). Thus reduced evolution applies only to what is not the truth.

Evolution or delay?

The will of retardation is the refusal of the pure human germ to be dragged into a lateral branch of its family tree; therefore his refusal to grant Truth or power to any shoot that has not shown that it belongs to the trunk and not to any branch. This shoot can only prove its authenticity by proving that it has accomplished the family tree, and it can only do so by knowing it to the point of identifying itself with it; in other words, she must snatch the truth from him. Thus (and according to the law of the overthrow that we always find in the projection of the unconscious) the guardian of Truth is by definition the one who opposes it when it presents itself to him. Thus Pharaoh opposes Moses (and now it is clear why the Lord both urges Moses to ask Pharaoh for the liberation of the people, and hardens the heart of Pharaoh so that he will not let the people go) the Jews oppose Jesus, and Christianity triumphs only after the destruction of Jerusalem, so socialism can be built only on the ruins of Judeo-Christian civilization, but this capitalist civilization today refuses to admit that its institutions, like the others, must be destroyed by the non-mythical human.

This comedy of the unconscious is really surprising, which forces the "Good" to become an "Evil" that destroys the"Good", so that a new "Good" destroys it and overthrows its order into a victory that also ends to turn into "Evil" indefinitely! This improbable vaudeville, which gives God both right and wrong at the same time, is the best proof of the complicity of these two characters, or rather of their identity; the proof that they are interchangeable according to whether they are viewed from one side or the other. At the end of the myth we realize that there was neither a march forward nor a recoil, that there was no rise or fall, but that the whole drama consisted of a game. of lights and shadows that has donned the human of fantastic tins into an atrocious and shameless tragedy that has existed not to exist and whose purpose was to dissipate itself.

Satan

Satan is the untimely specialization that usurps at every moment the final theme of the realization, believing to be able to monopolize it. He therefore pushes at all times the indetermination to choose. God, or the solution in power, being the guardian of indeterminacy, being indeterminacy itself, can not choose. Satan must therefore snatch him a specialization that is defeated in advance. If we keep in mind the fact that we have called God the virtual solution of the metaphysical equation, we see that Satan is the will of this virtual solution to get out of his indeterminacy, by offering himself to even the temptation of a specialization to reject it, this refusal being imposed on it by the Lord , that is to say by the real solution.

Satan is in fact the carrot that the metaphysical donkey places before himself in order to oblige himself to walk; and one wonders how he would advance if at every moment his intense desire to eat the carrot was defeated by his own victory. This desire is indeed defeated in advance because it is used for walking and transformed into "becoming".

Becoming and reversing

Indetermination is obliged to overcome its desire to emerge from itself by means of specialization, which is the temptation of Satan, and this temptation is absolutely indispensable, since without it the equation would remain indefinitely virtual. Indeed, the virtual solution, God, is absolutely incapable of reaching directly the real solution ( the Eternal ), since if it could be realized, it would not have become, it would not exist.

So she is unable to "become" other than by triumphing over successive specializations. These specializations are the "reflection" of the real solution, the definitive determination; they are truly the projection of the Eternal in that his apparent passivity is essentially active.

If the Lord is eternally self-retarding, if he is eternally the guardian of the initial and final unspecialized germ of the human, it is in order to eternally reduce indeterminacy within the determination, and becoming in the world. Eternity. This immutable principle of Myth is in no way affected by the comedy of becoming, although it resides in it. And if eternal life has no purpose since in it the beginning and the end are conjoined, the mythical Eternal and the becoming have very clear goals which oppose each other. Thus the characteristic of the myth is to deny itself by the very fact that it asserts itself, and to mark at each of its moments that it can not have other victories than its own defeats.

The "divine becoming" is therefore strictly synonymous with "victory over Satan", and this fact of the unconscious is so exact that the first Egyptian theogony and cosmogony, and the most important, as we shall see in another exposition, bears as title "Book that knows the future of Ra and the overthrow of Apap" Apap being the great serpent. The becoming of God and the overthrow of the serpent are synonymous, strictly.

We will return later to this extraordinary cosmogony reported by M. Amelineau, which contains in germ the entire mythical equation. Like all authentic testimonies of the history of the unconscious, the simple title of this papyrus is dazzling with clarity, and inexhaustible meaning. The fact that these "futures" of Ra and this "reversal" of Apap are a cosmogony, contrary to the strict logic that would require that the title of a cosmogony be more appropriate to a genesis, and the extreme accuracy of the words "Becoming" and "overthrowing" had, fortunately, already aroused the attention of Mr. Amelineau.

As well, these "futures" in the plural, will adapt very well later to the Elohim, wrongly translated by the word God in the singular, or rather to design, which translates into a singular in their desire to join the Lord.

The snake and the crocodile

Satan, eternally triumphant because eternally vanquished, is the true animator of the metaphysical drama, as well as the biological drama: He is the only possible Mediator between God and Jehovah , (between the Elohim and Jehovah) as well as between nature and the man in the making (or subhuman).

From the point of view of the development of life on the planet, it is obvious that the primitive human germ could only build its definitive human form by struggling against its own desire to determine itself by imprisoning itself in its own creation. His enfranchisement is made of successive imprisonments in successive forms built by him, who strive to smother him so that he breaks them.

For the human unconscious the greatest source of terror is the vision of these corpses of all successive forms in which the man feels that if he had let himself be caught he would have lost himself. This vision of all the decays he has avoided continues and paralyzes him, while his deepest desires, his essential desires, incite him to rebel against his own fear. The unconscious transmits to him in an immemorial echo the memory of terrible catastrophes, terrifying decays, cataclysmic destructions, where the numerous "revolts" of the wills that had wanted to reach the term before the end were broken.

Nature had pitilessly broken these primitive forms, which in a gigantic effort had aspired to be definitive. The giants of high school, whose frontal eye was open to the cosmic vision, had not they already recovered, hoping to save this vision which however had to be lost to be realized? These enormous fallen Saurians, finally annihilated by prodigious upheavals, marked the unconscious for millennia of their terrible tragedy. In the tertiary period, already, the great Saurians, these vanquished Dragons were swept from the surface of the globe. At that time there is only one left, while the monstrous pachyderms, heavy and obtuse, have remained. The frontal vision no longer exists on earth; the unique eye that duality had not yet conquered was destroyed; the Saurian crushed, flattened, here he is, crawling up from the bowels of the ground. He has no legs to walk or wings to fly; the earth has stripped him, he has abandoned everything to him, he has nothing left but the memory: it is the Serpent!

The Serpent is the oldest character in the mythical drama; he is older than men and the gods, he is the first rebellion and the first fall, the sign, the memory, and also the only person who knows how to indicate the way, the only one who can incite, push forward, force the mythical man towards his becoming. He is the first crucified on earth, his first husband, his first food, and also his firstborn. He is his own son, the frozen son of fire that his Great Ancestor the Dragon had hidden in the center of the earth. He is the Knowledge of the Earth and also his envoy charged with tearing Heaven from their divinity, fire from heat, Life from life. It is the very expression of the fait accompli, of the inevitable adventure, of the Duality. Ra will have to find that the Serpent was there before him. The Genesiac God of the Bible will have to acknowledge his impotence before him, since all his divine adventure will consist in following him in the way that the Serpent was the only one to know.

We will return later to some remarkable facts of the Garden of Eden, and to other biblical facts concerning the serpent, much later, when the last act of the Comedy begins, the sign that will announce the Glorification will be the victory of Jesus on Satan at the moment when Jesus will bring Satan into Judas by giving him soaked bread, then give an order to Satan that he will execute.

We have said that Satan is the tendency of God to determine himself by specializing. The Comedy that is played is to bring Satan to stimulate the equation towards its final solution, no longer by successive temptations of specializations, but instead using as stimulating the final solution itself. Satan asks no better, since this change of scenery will indicate to him that he is finally regenerated and that the duality itself works in favor of the non-duality. But did not she always do it? Is it not she who has been the driving force behind everything since the beginning? Has not it been becoming itself, the only possible link between an inanimate virtual solution and the real and passive solution of the primordial equation?

What happens then at a given moment to flatten, to annihilate becoming between a beginning and an end triumphantly united? What is happening that will one day stop the state of struggle? At what moment is the "overthrow" finished within a perfection which, no longer comprising either high or low, destroys in its Reality all the adjustments?

Absorption

We have seen that if there is a virtual equation which in its future becomes obligatory, itself stumbled by an indefinite succession of losses of equilibrium towards its own reality which is the solved equation, it is in order to to deny itself, in other words the interrogation must be absorbed itself.

he absolute reality, we repeat, does not consist in an equation flanked by its solution, but it is the totality of Life, where the equation as well as its solution are transposed, ceased to exist because of the resolution. . From both the metaphysical and the biological point of view, this means that if the universal and eternal human germ manages to create on the planet human organisms capable of realizing the human in its purity, both primordial and final, it is not not only by refusing to be led to specializations, but also, by an inverse process, by reabsorbing all the specializations that have become detached from him.

Any specialization of types (minerals, plants, animals) is a desire to isolate oneself, to separate oneself, is a split within the universal. If the human germ allowed itself to be caught in this game, it would refuse to allow itself to be drawn into its own specializations (which would be perfect) but by marking that it is not these specializations, that is to say, by recognizing what is known as true their separation, so that it would be negatively determined by isolating itself in turn, and by specializing in a non-specialization which, far from being universal and living, would be individual and sterile.

So here is the human forced every moment to let out of him specializations that do not recognize him but he must recognize, who flee and he must re-swallow. He must take them back, eat them, assimilate them, because they are truly him, he was at such a period, then at another period, when, having lost his memory, he had thought not to be him but to be something special, to be such an animal, such a plant. This mythical necessity begins with being played, represented in the Great Human Comedy by totemizations: the ancestor, animal or plant, is absorbed by the clan.

Reabsorption

Reabsorption is of all the mythical data most deeply rooted in the unconscious, in all possible forms. We have seen, in posing the equations "I-that" and "That-I" of the duality, how this reabsorption of the unreal element by the real element operates after the latter has been struck with unreality in order to bring back precisely the whole problem of "research" to a problem of reabsorption.

Reabsorption is the only metaphysical movement that man can conceive, whatever direction he assigns to this movement. Even when he imagines a God who creates the universe, once this incomprehensible gesture is made (and the unconscious has recognized the absurdity by dressing it with all the possible tinsels) he does not have any more that one way to get away with it: reabsorption, under any sauce, in any form. Brahma will reabsorb the universe. The universe will reabsorb God (he will die, resurrect, etc.). God will reabsorb his creatures. These will first reapproach God (or ancestor totem) by circumcision, communion, etc. ... Eternity must reabsorb time, consciousness must reabsorb space, and so on.

Do not confuse reabsorption with the simple absorption of food. The data is quite different, and can be expressed as follows: "I ake back in myself what is essentially myself, that is to say the germ that gave me birth", and implicitly contains the that "if I did not reabsorb the origin I could not go on, but since I reabsorbed the origin I do not continue to speak properly, I am the origin itself that I have brought back into the present". Thus "becoming" denies itself in all its mythical representations; or at least he tends to deny himself; it tends to bring the whole past back into the present, and it definitely denies itself when it considers that it has succeeded in reabsorbing itself entirely.

It is at this decisive moment in the history of the mythical unfolding that Satan (the fall, the specialization) is defeated, and this moment does not depend on Satan, but on the fact that God has managed to reabsorb it. The Christian myth has only managed to catch a glimpse of this decisive moment, just as the beginning of a last act can only glimpse the end of the play. As for the mythical actors of this beginning of the act, it is undeniable that they saw the end in its splendor. God having reabsorbed Satan, one and the other realize that they do not exist, and the Comedy is at its end.

Seen in this aspect, the account of the mythical play makes us understand the very close relationship that exists between the characters Satan, Evil, Matter, Woman, Serpent, etc ... because the theme of the character Satan is only to repeat on another register the theme that we have given above, that of the Woman who must be purified by Man in order to give birth to the absolute reality which is the end of the representation, therefore of the characters. On another level, we will see economic determinism guided by matter (production and means of production) express the same theme and lead to the social reality which is the end of the mythical hierarchy.

The represenation of the world

We have gradually been led to deepen the mythical data until the emergence from a purely metaphysical situation of characters whose debates and adventures constitute the very matter of which the mythical unconscious is made. We are thus obliged to call not only the representation that the unconscious gives itself by projecting its own data, but the representation that the universe itself gives itself, the entire universe, this representation being, like a theatrical masterpiece, an assemblage of elements, each of which is perfectly real in the very fact that it is not true.

he men, these actors-actors-actors, are so well taken in the game that they believe that everything is both real and true: such a cardboard-paste decor is the true wall of a real stone. true fortress, "I", the role, is a true "I", exists or does not exist, etc ... which, for someone who is outside this illusion, does not mean anything at all. everything, since precisely their sense of the "true" is only the illusion that emanates from the representation.

Other authors-actors-onlookers deny the reality of representation, which leads them to deny that this representation can have any meaning whatsoever. They only aspire to withdraw outside this "unreality" outside the "world", in an absolute pseudo or a pseudo-divinity who declaring himself irresponsible for all that happens implicitly admits his impotence and his own unreality . Between these two positions, both absurd (although they are the basis of all mythical systems and all beliefs) the man delivered from the myth knows the absolute reality, knowing that the truth is not the unfolding of the representation, but the life of each element at stake.

The end of the world

Since the Myth is the totality of the representation that the universe gives itself, and moreover it is obvious that when we say that the Myth is finished it is not the end of the world, we are led to define this "end" giving it its most general meaning. We have indeed begun our exposition of the history of the unconscious by locating the human individual in relation to a duality that he has not resolved, and the end of the myth is, in this sense, the end of his role as a character in a play he does not know. But we have been led to discover that this drama of the unconscious (which projects on the world all the historical unfolding which in turn gives rise to ideas), is itself only the representation, or rather the crystallization in individuals of a metaphysical datum, of a metaphysical "something" that questions itself to deny its interrogation, that is, of the universe.

This universal datum, this definition of the universe is eternal and irreducible because of the irreducible fact that there is "something" The end of the Myth is neither the end of this "something" nor the end of the interrogation which is its movement, but speaking of the end of the myth we speak of the advent of the metaphysical truth in the physical.

It has not yet been sufficiently understood that when this truth passes through an individual "I" (like a light beam through a lens) it projects it upside down on its personal screen. To put an end to the myth is to put an end to this truly devilish "reversal of Apap" or, or, in other words, to these truly illusory "futures". Individual "I" are, as we have seen, pseudo-resolutions of equations whose reality is reversed for vital reasons (vital for these "I"). To put an end to Myth is to replace one's pseudo-resolution with real resolution. At that moment, human representation, which was a "reversal" of the natural state, enters into the order of the representation of all nature. Man no longer a "reversal" ceases to be inhuman and to be inhumanly unhappy.

The very direct relationship between the fundamental data of the unconscious and those of the universe as a whole, and the feeling of dissolution experienced by those whose unconsciousness has ceased to project the truth by reversing it, explain why this "end" of the unconscious has often been confused with the "end" of the world. In particular, it is almost certain that primitive Christianity arose from this "sensation" of the end of the world. Today, a less childlike conception of the world projects this same sensation, in a more or less general way, into the everyday consciousness of everyone, into a sensation of "end of a civilization" or even of "the end of a cosmic cycle."

Possession, or total reversal

The individual "I" being the knot of the drama, and the time that it makes being the one during which it is itself taken in this drama, each time in a glow it is returned to itself by some particular scene violent, here it collapses when at a denouement even partial drama is like momentarily suspended: for a moment there is more drama, so there is more "I" actors, but nothing helpless spectators. All the pseudo "absolute truth" that pushed these "I" to act outside of themselves crumbles. But of all the external manifestations that strive to affirm the "objective truth" of the "I" none is more absurd than their instinct of individual possession.

Individual possession is the greatest metaphysical heresy we can imagine. It assumes that the knots of consciousness that are the "I", not only can remain intact, but that they can add something to themselves, external or internal objects, so-called terrestrial goods or so-called spiritual goods. As long as the performance takes place, the "I" identify with everything that they believe they can "own", their friends, their loves, their beliefs, their cars. Then in these glimmers that suspend the representation for a moment, they lose everything in one go, they feel that "to possess" does not mean anything at all.

This sensation is the beginning of knowledge, to the point where we can judge the degree of truth of a social state in inverse function to the value that this state accords to individual possession.

Feudal hierarchical values and caste organizations may, at certain moments in history, be the projection of some metaphysical reality, though distorted, mutilated, even betrayed. But a social order based on individual property in no way has any relation to human truth, except that it is the excrement of it. In other words, it is absolutely impossible to establish on the value of possession values which are not totally, absolutely reversed.

We have already seen how the complex of retardation operates in this sense, which translates into a sense of spiritual possession as soon as it leaves the realm of pure metaphysics where the subject and the object being merged, the delay 'identifies with his own destruction. If we now return to the theme of reabsorption, of which we have seen that it alone can express the totality of the universal mythical movement, and thus also of the movement of the mythical unconscious, we find that this theme can not possibly escape from its metaphysical purity without committing itself to the notion of individual possession, that is to say, without completely reversing itself.

The reabsorption complex

The reabsorption complex is the mythical rock on which is built all the scaffolding of what is called our civilization, with its morality, its good, its evil, its religions, and all the other hypocrisies of which it disguises its true base. : the possessive sense. Translated into practical terms, the reabsorption complex means "I can only absorb what I reabsorb, that is, what has already come out of me". But what has come out of the individual is the fruit of his labor, of his sorrow, of his merits, of his demerits, & c. Only that he can reabsorb. All the other riches, all the goods of the earth, he can neither pick them nor eat them any less. From the beginning of the myth he is struck by this curse; "By the sweat of your face shall you eat your bread" said the Lord God, driving him out of the Garden; which means "you will reabsorb yourself; you will only be able to reabsorb yourself; therefore if you possess is good, it means that you reabsorbed; and if you do not possess know that forced labor is the supreme human virtue, because the earth will refuse you its free goods."

Nothing is more immediately horrible and stupid than this reversal of the metaphysical movement into an accounting and bloody tragedy in which men have struggled for millennia, and which has made all men criminals, lunatics and judges.

We have already seen reabsorption function in the shock that occurs in the pure human genealogical tree between the trunk and a new life spurt. This one must conquer, tear out the succession of the mythical truth if it wants to prove that it really belongs to the trunk and not to a lateral branch. His conquest must be a real takeover of what belongs to him, that is to say a reabsorption, so much so that even if the representatives of power granted him without struggle what it requires and more, this alone to receive who is opposed to the necessity of taking, far from helping him would only weaken him. This process is both biological and spiritual, both social and religious. Through myths and history it is always around him that crystallizes the great scenes of the drama, those that mark the decisive stages in the class struggle.

Textual

n the domain of the possessive, the unconscious being once and for all established that man can only absorb what he reabsorbs, he concludes that he can only acquire what already belongs to him by right, and this justifies the most admirable way all his conquests, his looting, his usurpations. The reverse metaphysical truth obliges the divine to consecrate each taking possession, each flight. As far back as we can go back in history and prehistory, the royal function is associated in all myths with the pontifical function: "since I rule over other men, it is because I belonged to them. to dominate, by virtue of a supernatural prescription" (the supernatural being always what the habitual consciousness can not explore in the field of the unconscious). The reciprocal of this affirmation is: "all spiritual initiation can only be reabsorption; but he (initiate, Christ, etc.) who has managed to reabsorb everything, therefore has everything; therefore, possessing everything, he is King ". In the same way the billionaire says "if I possessit is therefore that I have right". The role of Sovereign Pontiff is therefore the very incarnation of the satiated possessive sense.

The definition of the universe is "reabsorption". The definition of the anti-universe is "reabsorption". Thus every truth has two meanings that oppose one another. The important thing is not to replace "evil" with "good", "devil" with "God", or selfishness with an ideal; but the important thing is to discover the fundamental data of the unconscious, and not to "reverse" them. It is extremely simple, but it is necessary, to rush in this adventure, to be completely stripped and to have no fear.

Whoever reabsorbed

The man who has truly "reabsorbed" everything is one who, having kept intact the human in his purity, both primordial and final, has recognized in all the specializations that have detached from him, whatever these specializations may be. that they have crystallized around a single seed, unique, universal, impersonal, which is Life itself.

This man has "reabsorbed" that is to say, he has recognized the inner identity of all that lives, of himself, of his interrogation. The " ? Reabsorbed himself by noting that he is the "something". The reabsorption being completed the individual who hitherto had centered on the "I", this question mark which had arisen in detaching itself from all the rest, here he suddenly lost both his center and its position and its interrogation. Instead of identifying with the unresolved interrogation, he is now identified with the resolution of the interrogation in the "something", that is to say that he is the dissolution of the interrogation in the 'impersonal.

As "I" this man is dead, definitely dead in the good soil, like the "grains that bear a lot of fruit". The painful world of eternal reversals is no longer his. But those who still tear each other apart in this bloody world shrug their shoulders when they hear his transparent words and they do not understand.

The rewards

The position of the billionaire, the pope or the sovereign, strongly supported by the certainty that what is absorbed is legitimately reabsorbed, is expressed at once by generously distributing to the crowds (who have only little because they are only entitled to 'a little) the surplus of a few cents, some blessings or some social concessions: generously but with great caution because of the' delay 'of which the billionaire, the sovereign and the pontiff are the savage guardians. Let us be assured once and for all that the primordial data of the Myth will unfold as it has always unfolded, according to a rigorous determinism, impossible to break: defenders of retardation will defend their "rights" until they are torn from them by a fight. What they are distributing is only the "reward" they give to those who submit, in short it is only the price of their submission, as good points to the wise students who deserve it. Even in these distributions there is therefore no gratuitousness, but an evaluation of what the crowd is supposed to be entitled to, from what it is supposed to be able to reabsorb. The charity of the rich goes only to the poor who knows how to stay in his place, the blessing goes only to the "right thinking" people, and the social liberties are conceded only to the extent that the established order will be not upside down. These "rewards", it is understood that those who grant them can, if one is not happy, remove them. The threatened capitalism ceases to give alms and to soften on his own goodness, the threatened pontiffs hasten to transform their blessings into curses, the sovereigns, all the sovereigns in all their domains massacre mercilessly those whom they crush as soon as they no longer lick their hands. Or they run away by proclaiming their patriotism.

Those who must defeat

God, money and machine guns are intimately associated because of the common position they occupy in myth, so that those who would have the power to replace mythic values with human and true values are precisely those who strive to be inhumane. But since the current chaos of what we call our civilization must finally be resolved in non-mythical human data, it is very important that the revolution be done by men who have completely freed themselves from the myth, otherwise to mythical weapons. they will oppose other mythical weapons, to an inhuman representation another inhuman representation, to a nightmare another nightmare. And it is impossible to get rid of the myth if one does not dissolve in its totality the unreal and unconscious equation of which each is only the personification. That's why we want to reach the last roots of the unconscious to destroy them. It may well be said that totems, prehistoric myths, the meaning of Time and Space are not of immediate and immediate interest, but it is simply because one does not surrender not to take into account that all the current problems, individual and social, are only deformations and projections of the same unconscious data that created all the prehistoric myths!

In summary, we find throughout history that all the social orders that settled on the mythical equation Egyptian, Greek, Judeo-Christian, etc ... had as supporters and defenders of people whose sole purpose was to impose the mythical values of the equation I-first-that-after. To these people by definition it is necessary that the new vital thrust tears the power. By definition Pharaoh refuses to release Jews, etc., etc. for it is only by taking power itself that the new branch of the human trunk can prove its legitimacy.

This rigorous mythical determinism, based on the primordial metaphysical datum, can only be fulfilled with the greatest suffering, for, as we shall see later, the Myth is so well organized that it relies on slaves by giving them souls of slaves, so that those whose function is to wrest power must begin by recreating themselves and finding in them the energy to get out of the myth. It is like a hypnotized subject, who, under the influence of his hypnotist, should find in him the possibility of breaking the spell.

This mythical fatality was partially described by Karl Marx, when he asserted that the proletariat can only rely on its own forces to liberate itself, but it is not only true for a social class, it is true too, especially , for every human individual in the world. Karl Marx is situated from the point of view of historical rationalism, that is to say, he has found that the evolution of ideas is inexplicable by the general evolution of the human mind, but that it finds on the contrary, its origin in material life, in the means of production. By studying this philosophy later on we will find that these material facts, in their turn, like crystals of definite solutions which always occur in definite forms, are the product of an unconscious psychological crystallizer which is precisely the one we are studying here.

By putting this crystallizer, this "mythical equation" (and we can only do it because the new civilization is already there), we will pass this unconscious data into the conscious, we will tear the last veil that separates us from the human, and we will finally find the right soil to build on. Once this crystallizer is understood and thus destroyed, the antagonism between the human personality and the social will no longer exist, and men will be freed from the inevitability of determinism: the Myth will be finished.

Had not Marx arrived at a similar necessity when he insisted that the liberation of the working class should definitively break determinism? Indeed, the millennial law according to which the revolutionary class has always become conservative once it has come to power, this law which wants another class to tear the power out of itself, and so on indefinitely, this law must be broken. For Marx this advent - truly apocalyptic - is the abolition of all class, so the end of this millennial determinism: the end of the myth, we said.

Such an advent we do not yet understand enough:

1st, that it can not not happen;

Secondly, that it must occur within every human being, destroying the unconscious data that have so far created all the roles of subhuman comedy. This psychological event, forced by history, will be the ultimate knowledge, the human, the deliverance. Instead of seeing millions of puppets whose every gesture and every idea is commanded by the necessity in which their roles have placed them to fight against each other, we will see individuals who are conscious of their pure humanity and who have no more roles to play will finally be themselves. An association of free men: that is what the new society must be; and without being utopians we already see that such a thing will be possible. "You will not change human nature," we are told. If, by destroying the unconscious, we will transform subhumans into men;

(3) that in relation to all that we have seen in history this advent will be so colossal as a change, that rightly we can speak of it as the creation of a new reign in nature: the human, compared to which all that we have seen so far in the whole story is still only subhuman.

Justice

The reabsorption movement is found in the human unconscious under a thousand different forms where everyone can trace and follow it. Thus the sense of justice is only one of its metamorphoses, and this sense is fundamental in man, innate in each, whether he expresses himself in the primitive clans by the sense of equality, or it becomes a promise of consolation or a threat of punishment after death, whether it presents itself under an aspect of ideal, or that it simply invents justifications for the most egotistically and violently unjust acts.

Injustice (the fact that everyone does not have what "comes back" is what strikes the child the most, an ideal of justice (where everyone will have what "comes back") is the basis of all The Gospels have had to submit to this mythical expression, constantly making use of its accounts of the kingdom of heaven, etc., despite Jesus' violent reaction to wages, rewards, and righteousness. In general, there is nothing more "unjust" and more arbitrary than a miracle, nothing more irrational than faith and yet "Justice" and its two monsters that protect it "Reward" and "Punishment" are at the base of all religions.

How can this transformation be done? Very simply: religion declares that reabsorption is not done according to the law of what is reabsorbed (the creature) but according to the "mysterious ways" of what reabsorbs (God). This is the subterfuge by which God (the pseudo-resolution of the equation "I-that") would "justify" the existence of evil, until he knows what it is. We see how the idea of justice asserts itself as a postulate in order to prove its existence. Such childishness might surprise us if we did not already know that each individual must rest on an unreality of this nature, otherwise, without total knowledge, he could not live.

But he who has come out of the myth to have already reabsorbed everything knows that one can "judge" other men, reward or punish them only based on illusions. While waiting for our future developments on this subject, let us quote simply this sentence of the Apocalypse: "Who is thirsty come, who wants to take the Water of Life as a gift". But the idea of gratuity, the supreme human outcome of the idea of Justice, has not yet found echoes in the mythical brains.

As soon as the idea of reabsorption is removed from the idea of possession, as soon as it is placed in being and not in having, social problems become theoretically very simple and very human. And it will be admitted that the technical difficulties of a true, human, fully conscious order, of an order which emanates directly from the knowledge of man, can not be more difficult to solve than the technical difficulties of a given order. absurd, solely based on the unconscious data of the myth. They would at least have some chance of success, while the technique applied to a fundamental chaos, being vitiated from its origin, can only increase the chaos.

La fin du grand mythe VII par Carlo Suarhs - 3e millinaire